Discover Islam, - Justice: Islam's ultimate value

Allaah The Almighty Says )what means(:"And the heaven He raised and
imposed the balance. That you not transgress within the balance. And
establish weight in justice and do not make deficient the
balance."]Quran 55:7-9[
These verses of the Quran, which are mentioned in the
chapterAr-Rahmaan, or")God( the All-Merciful" stand out in their
emphasis of the importance of justice because they unite justice with
the important theological principle of Allaah'sKhalqandAmror His
"Creation and Command." These verses make justice both the basis of
the creation and its source of continuity )by commanding justice(.
This is true because, in essence, the balance is the symbol of justice
and its means of realization at the same time.
Heavens and earth were originally created with justice in a balanced
way and they can only )or were meant to( continue with it. Muslims
accepted this magnificent guidance and ultimate value of life, more
than 1400 years ago. The great Commentator of the Quran, Imaam Abu
Ja'far At-Tabari )d. 310 AH( expounded the aforementioned verses,
saying,"Allaah created Heavens and Earth by )and in( justice so that
all things in them exist )and interact( by )and in( justice."
And there is not a single nation, past or present, but that it has
asserted its claims of honoring justice and being just. Yet, the
justice they claimed, at times, meant nothing more than what the
"powers that be" wanted. Or sometimes justice represented what is
recognized and utilized by a majority or a certain religion or
ethnicity. What humans mean by justice, in other words, may differ in
its meaning and means from one nation to another. It is interesting to
note that Socrates )killed in 339 BC( defined justice as the, "Will of
the powerful," and it is also interesting that this applies the vast
majority of the time in situations when religious values are absent or
weak. It is even more interesting that some of the theories man has,
overtime, developed using 'rationality' and empiricism, and which
exceedingly tilt the balance of justice in favor of the powerful or
the rich, still flourish in modern times and continue to find
advocates or even unabashed supporters who will kill or die for them.
In one of the 100 or so verses which deal with theessentials of
justice and fairness, the Quran tells us of this perversion of justice
that sometimes occurs in the course of human events. Verse 25 of the
chapter )57(Al-Hadeed,"the Iron," pregnant with meanings and profusely
poignant, lay bear the reality about the roots of injustice among
people. Many people mention being motivated by hearing this verse
recited just once. Allaah Says )what means(:"We have already sent Our
messengers with clear evidences and sent down with them the Scripture
and the balance that the people may maintain ]their affairs[ in
justice. And We sent down iron, wherein is great military might and
benefits for the people, and so that Allaah may make evident those who
support Him and His messengers unseen. Indeed, Allaah is Powerful and
Exalted in Might."]Quran 57:25[ So many points of benefit, so much to
learn and live by. For one, the balance of justice is mentioned along
with the Books, guidance from Allaah, to indicate that true justice
needs a compass to save itself from relativism and free judgment from
personal drive. This also means that the interpretation of Allaah's
Guidance must be free from whims and ignorance, and this effort to
free one's self from whims and ignorance is what Muslim scholars--who
are the interpreters of Allaah's Final Message-- termIjtihaad. Thepoint
is that Allaah's Guidance entails that only people of knowledge who
are able and honest may interpret Divine texts. Ignoring this
prerequisite has led--in many times and places--to gross justifications
and evil consequences. Without this guidance, man has done enough to
give Socrates' definition of justice precedence over any other.
Another point worthy of our attention here is the fact that Allaah is
reminding us that He has provided the messengers with iron to go along
with the guidance and the command to establish justice. Man has known,
for untold centuries, that he cannot institute justice in almost any
walk of life, or protect justice whenever needed, without the power of
iron.
But the intent of the message of this verse is unambiguous.
Allmessengers from Allaah, who were sent to various nations throughout
history, came with the very same message.
The implication of this is so profound, especially for today's Muslims.
We must acknowledge and respect that loving and establishing justice
is a human trait, not an attribute of the Muslim Ummahalone. In fact,
our scholars have long asserted, based on the aforementioned verses
among many others, that Allaah grants supremacy to a just government
or nation even though it may be disbelieving, and He takes away
supremacy from an unjust government or nation even though it may be
believing. This is how just the Islamic worldview is.
And a Muslim would not be completely truthful to his belief without
accepting this view. Muslims should support justice and those who seek
it and they should feel happy every time justice triumphs.
But judging by the current situation of most Muslim countries and
communities around the world, itis not difficult to see that we have
strayed from justice.
To lure itback home, we need to mend our ways and make them coincide
with the guidance of ourKitaab)the Quran( first.

Discover Islam, - Scientific finds versus speculations of evolutionists

The teeth and claws of Archaeopteryx are no indication that they are
descendants of dinosaurs.
The two important points evolutionists rely on when alleging
Archaeopteryx to be a transitional form, are the claws on the bird's
wings and its teeth.
It is true that Archaeopteryx had claws on its wings and teeth in its
mouth, but these traits do not imply that this living creature bears
any kind of relationship with reptiles. Besides, two bird species
living today, Taouraco and Hoatzin both have claws to hold on to
branches. These creatures are fully birds with no reptilian
characteristics. That is why it is completely groundless to assert
that Archaeopteryx is a transitional form just because of the claws on
its wings.
Neither do the teeth in Archaeopteryx's beak imply that it is a
transitional form. Evolutionists make a purposeful trickery by saying
that these teeth are characteristic of reptiles. However, teeth are
not a typical characteristic of reptiles only. Today, some reptiles
have teeth while others do not. Moreover, Archaeopteryx is not the
only bird species that has teeth. It is true that birds with teeth do
not exist today, but when we look at fossil records, we see that both
in the same age as Archaeopteryx and afterwards, and even until fairly
recently, a distinct bird genus existed that could be categorized as
"birds with teeth".
The most important point is that the teeth structure of Archaeopteryx
and other birds with teeth are totally different from that of their
alleged ancestors, the dinosaurs. The famous ornithologists Martin,
Steward and Whetstone observed that Archaeopteryx and other birds with
teeth have teeth with flat top surfaces and large roots. Yet, the
teeth of theropod dinosaurs, the alleged ancestors of these birds, are
protuberant like a saw and have narrow roots.
The researchers also compared the wrist bones of Archaeopteryx and
their alleged ancestors, the dinosaurs and observed no similarity
between them.
The studies of anatomists like Tarsitano, Hecht and A.D. Walker
revealed that some "similarities" asserted to have existed between
this creature and dinosaurs as put forward by John Ostrom, a prominent
authority who claims that Archaeopteryx evolved from dinosaurs, were
in reality misinterpretations.
All these findings indicate that Archaeopteryx was not a transitional
link but only a bird that fell into a category that can be called
"birds with teeth."
Archaeopteryx and other ancient bird fossils
While evolutionists have for decades been proclaiming Archaeopteryx to
be the greatest evidence for their scenario concerning the evolution
of birds, some recently-found fossils invalidate this claim in other
respects.
Lianhai Hou and Zhonghe Zhou, two paleontologists at the Chinese
Institute of Vertebrate Paleontology, discovered a new bird fossil in
1995 that they named Confuciusornis. This bird was almost the same age
as Archaeopteryx )around 140 million years old(, but it did not have
any teeth in its mouth. In addition, its beak and feathers shared the
same features as today's birds. Having the same skeletal structure of
modern birds, this bird also had claws on its wings just like
Archaeopteryx. The special structure called the "pygostyle" was
present in this bird species that supported the tail feathers. In
short, this bird which was the same age as Archaeopteryx )considered
to be the oldest ancestor of all birds and accepted as a semi-reptile(
looked very much like a modern bird. This fact invalidated all the
evolutionist theses holding Archaeopteryx to be the primitive ancestor
of all birds.
Another fossil unearthed in China in November 1996, caused even
greater confusion. The existence of this 130 million year old bird
named Liaoningornis was announced in Science by Hou, Martin and Alan
Feduccia. Liaoningornis had a chest bone on which the muscles for
flight were attached, just like modern birds. This bird was
indistinguishable from modern birds in other respects also. The only
difference was the teeth in its mouth. This showed that birds with
teeth did not have a primitive structure at all, as alleged by
evolutionists. This was stated in an article in Discover: "Whence came
birds? This fossil says that not from dinosaurs."
Another fossil to refute the evolutionist claims regarding
Archaeopteryx was Eoalulavis. The wing structure of Eoalulavis, which
was said to be 30 million years younger than Archaeopteryx, was also
observed in modern birds that flew slowly. This proved that 120
million years ago there were birds indistinguishable from modern birds
in many respects flying in the skies.
These facts once more indicate for certain that neither Archaeopteryx
nor other ancient birds similar to it were transitional forms. The
fossils do not indicate that different bird species evolved from each
other. On the contrary, fossil records prove that today's modern birds
and some archaic birds like Archaeopteryx actually lived together at
the same time. Yet some of these bird species like Archaeopteryx and
Confuciusornis have become extinct and only a part of the pre-existing
species have been able to make it to the present day.
In brief, some peculiar features of Archaeopteryx do not indicate that
this living thing is a transitional form! Stephan Jay Gould and Nailes
Eldredge, two Harvard paleontologists and world famous evolutionists,
accept that Archaeopteryx is a "mosaic" living thing housing various
features in its form, yet that it can never be regarded as a
transitional form!
The imaginary bird-dinosaur link
The claim of evolutionists trying to present Archaeopteryx as a
transitional form is that birds have evolved from dinosaurs. However,
one of the most famous ornithologists in the world, Alan Feduccia from
the University of North Carolina, opposes the theory that birds have a
kinship with dinosaurs, despite the fact that he is an evolutionist
himself. Feduccia says on the subject:
"Well, I've studied bird skulls for 25 years and I don't see any
similarities whatsoever. I just don't see it... The theropod origins of
birds, in my opinion, will be the greatest embarrassment of
paleontology of the 20thcentury."
Larry Martin, a specialist on ancient birds from the University of
Kansas, opposes the theory that birds come from the same lineage as
dinosaurs. While discussing the contradiction evolution falls into on
the subject, Martin states:
"To tell you the truth, if I had to support the dinosaur origin of
birds with those characters, I'd be embarrassed every time I had to
get up and talk about it."
To sum up, the scenario of the "evolution of birds from dinosaurs"
erected solely on the basis of Archaeopteryx, is nothing more than a
product of the prejudices and wishful thinking of evolutionists.

Dought & clear, - Is there any proven hadeeth to suggest that the Sahaabah danced, that is quoted as evidence for dancing in dhikr circles?

Many of the Sufis take this hadeeth as evidence for their dancing and
whirling, and say that Shaykh al-Islam Ibn Taymiyah and others stated
that it is saheeh. This hadeeth appears in Musnad Ahmad, no. 860, when
it says that 'Ali (may Allah be pleased with him) said: I visited the
Prophet (blessings and peace of Allah be upon him), along with Ja'far
and Zayd ibn Haarithah. The Prophet (blessings and peace of Allah be
upon him) said to Zayd, "You are my friend (mawla)," and Zayd began to
jump and hop on one foot around the Prophet (blessings and peace of
Allah be upon him). Then he said to Ja'far, "As for you, you resemble
me physically and in character." And Ja'far began to do likewise. Then
he said to me, "You are of me and I am of you." And he started to jump
behind Ja'far.
What is your view about this hadeeth? Is it saheeh? Can a person dance
and hop in this manner to please Allah?
Praise be to Allah.
Firstly:
The hadeeth mentioned in the question was narrated by Ahmad (2/213).
It was not classed as saheeh by Shaykh al-Islam Ibn Taymiyah (may
Allah have mercy on him), as far as we know from the books that we
have to hand or the books of his companions. Moreover, when did these
Sufis give any weight to Shaykh al-Islam Ibn Taymiyah, such that they
would accept his opinion and verdict on hadeeths?
Secondly:
There are two problems with the hadeeth mentioned in the question:
1.
One of its narrators is unknown, namely Haani' ibn Haani'.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
He was mentioned by Ibn Sa'd in the first generation of the people of
Kufah. He said: He was a Shi'i. Ibn al-Madeeni said: He is unknown.
Harmalah said, narrating from ash-Shaafa'i: Haani' ibn Haani' is not
known, and the hadeeth scholars do not regard his hadeeth as sound
because his status is unknown.
Tahdheeb at-Tahdheeb, 11/22
2.
Abu Ishaaq as-Subay'i deliberately used ambiguous words in order to
mislead (tadlees).
Abu Sa'eed al-'Alaa'i (may Allah have mercy on him) said:
'Amr ibn 'Abdullah as-Subay'i, Abu Ishaaq, is well known by his
kunyah; we have stated previously that he often deliberately used
ambiguous words in order to mislead (tadlees).
Jaami' at-Tahseel fi Ahkaam al-Maraseel, p. 245
The hadeeth was classed as da'eef (weak) by the commentators onMusnad
al-Imam Ahmad, 2/213, 214. They said:
Its isnaad is da'eef; we have stated previously that Haani' ibn Haani'
and others like him cannot be accepted when they narrate hadeeths tha
are not narrated by others. The word "hop" in the hadeeth is
objectionable and odd. End quote.
Secondly:
Even if we assume that the hadeeth is saheeh, it does not indicate
that they danced in a circle of remembrance (dhikr) of their Lord -
Allah forbid. Rather it indicates that they expressed their joy at
praise from the Prophet (blessings and peace of Allah be upon him) by
hopping on one foot, which is an action that is permissible in and of
itself. Rather the ruling concerning it is connected to the reason for
their joy. Allah forbid that any of the wise would quote this as
evidence for dancing when remembering his Lord, may He be exalted.
Al-Bayhaqi (may Allah have mercy on him) said:
This - if it is saheeh - indicates that it is permissible to hop,
which means lifting up one foot and jumping on the other, out of joy.
Dancing that is similar in nature is similarly permissible. And Allah
knows best.
As-Sunan al-Kubra, by al-Bayhaqi, 10/226
The Shaafa'i faqeeh Ibn Hajar al-Haythami (may Allah have mercy on
him) said, discussing the Sufis' and others quoting this hadeeth as
evidence for it to be permissible to dance:
They also quote (to prove their point) that he said to 'Ali, "You are
of me and I am of you," and he began to hop; and he said to Zayd, "You
are our brother and our friend (mawla)," and he began to hop...
Ibn Hajar said:
The response is that all of these are objectionable hadeeths and the
wording is fabricated and made up. Even if we assume that they are
saheeh, they cannot be regarded as evidence, because what is forbidden
is dancing in which there is swaying and twisting, and this is not
like that. End quote.
Kaff ar-Ra'aa' 'an Muharramaat al-Lahw wa's-Samaa', 75.
Fourthly:
More than one of the fuqaha' of the (four) madhhabs (may Allah have
mercy on them) regard that as misguidance and innovation if it is done
as an act of religious devotion. The one who does that as a leisure
activity or for fun is to be criticized and regarded as foolish.
Imam Muwaffaq ad-Deen ibn Qudaamah al-Maqdisi (may Allah have mercy on
him) was asked:
What do the fuqaha' (may Allah bless them) say about one who listens
to the duff (hand-drum), flute and singing, and get carried away until
he starts to dance? Is that permissible or not? He believes that he
loves Allah and that his listening to it, getting carried away and
dancing are for the sake of Allah! Please advise us, may Allah reward
you and have mercy on you.
He said:
The one who does that is mistaken and is lacking in decency. The one
who persists in doing those things is one whose testimony is to be
rejected according to sharee'ah, and his opinion is not to be
accepted. The implication of that is that his narration of hadeeth
from the Messenger of Allah (blessings and peace of Allah be upon him)
is not to be accepted, and neither is his testimony with regard to
sighting the new moon of Ramadan or anything pertaining to religious
matters.
With regard to him believing that it is based on love of Allah, we say
that he could show his love for Allah and obedience towards Him in
other ways, and he could show devotion to Allah, may He be glorified,
and do righteous deeds in other ways. But as for this, it is a sin and
playing about. It was condemned by Allah, may He be exalted, and His
Messenger, and was disliked (regarded as makrooh) by the scholars, who
called it an innovation (bid'ah) and forbade people to do it. We
cannot draw close to Allah, may He be glorified, by doing acts of
disobedience to Him, and He cannot be obeyed by doing things that He
has forbidden. The one who commits sin as a means of drawing closer to
Him will be met with rejection; the one who takes idle pursuits and
playing about as acts of religious devotion is like one who spreads
mischief in the land. The one who seeks to reach Allah, may He be
glorified, via a way other than the way and Sunnah of the Messenger of
Allah (blessings and peace of Allah be upon him), is far from reaching
his goal
Dhamm ash-Shabbaabah wa'r-Raqs wa's-Samaa'by Ibn Qudaamah, MS (p. 2)
Imam al-'Izz ibn 'Abd as-Salaam, the great Shaafa'i faqeeh and scholar
of usool (may Allah have mercy on him) said:
With regard to dancing and clapping, it is frivolity and silliness
like that of females; no one does such things except one who is a
show-off or a liar. How could anyone regard it as justifiable to dance
to the rhythm of the music and become oblivious when the Prophet
(blessings and peace of Allah be upon him) said, "The best generations
are my generation, then those who come after them, then those who come
after them," and no one among those exemplary generations did such
things? It cannot be imagined that one who fears Allah and understands
anything of what it means to venerate Him would dance or clap.
Clapping and dancing only come from one who is foolish and ignorant;
they do not come from anyone who is wise and virtuous.
Qawaa'id al-Ahkaam fi Masaalih al-Anaam, 2/2349-350, Mu'sasat ar-Rayyaan edn.
The scholars of the Standing Committee were asked about the Islamic
ruling on those who remember Allah whilst swaying right and left in a
trance, reciting in unison and out loud.
They replied:
That is not permissible, because it is done in an innovated fashion.
The Prophet (blessings and peace of Allah be upon him) said "Whoever
introduces into this matter of ours anything that is not part of it
will have it rejected."
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan, Shaykh 'Abdullah ibn Qa'ood
Fataawa al-Lajnah ad-Daa'imah, 2/529
And Allah knows best.

Dought & clear, - Will the believers see their Lord in Paradise once, or will they see Him all the time, or will that be only on Fridays?

It was narrated from Suhayb ar-Roomi (may Allah be pleased with him),
from the Prophet (blessings and peace of Allah be upon him) that he
said: "When the people of Paradise enter Paradise, Allah - may He be
blessed and exalted - will say: 'Do you want anything more?' They will
say: Have You not made our faces bright? Have You not admitted us to
Paradise and saved us from Hell?' Then the veil will be removed and
they will not be given anything more beloved to them than looking at
their Lord, may He be glorified and exalted." Narrated by Muslim.
According to this hadeeth, will the believers' seeing Allah after
entering Paradise happen only once, or will the people of Paradise see
Allah all the time and at any time, or will it be once every Friday,
as I have heard before?
Praise be to Allah
Part of the belief of Ahl as-Sunnah wa'l-Jamaa'ah is that the
believers will see their Lord, may He be glorified, on the Day of
Resurrection and in Paradise, because Allah, may He be exalted, says
(interpretation of the meaning):
"Some faces that Day shall be Nadirah (shining and radiant).
Looking at their Lord (Allah)."
[al-Qiyaamah :22-23].
And there is other evidence to that effect.
This is the greatest blessing that He, may He be glorified, will
bestow upon them.
See also the answers to questions no. 14525and 116644.
Secondly:
The people of Paradise will have a gathering with their Lord every
Friday on which they will have the blessing of gazing upon His noble
Countenance.
At-Tabaraani narrated inal-Mu'jam al-Kabeer(6717) that Anas ibn Maalik
said: The Messenger of Allah (blessings and peace of Allah be upon
him) said: "Jibreel came to me with something like a white mirror in
his hand, on which there was a black spot. I said: 'What is this, O
Jibreel?' He said: 'This is Jumu'ah (Friday); it is the master of days
and we call it Yawm al-Mazeed (the day of more - cf."There they will
have all that they desire, and We have more (for them, i.e. a glance
at the All-Mighty, All-Majestic)" [Qaaf 50:35]).' I said: 'O Jibreel,
what does "more" mean?' He said: 'That is because your Lord has
allocated a valley in Paradise that is more fragrant than white musk.
When Friday comes, among the days in the hereafter, the Lord, may He
be blessed and exalted, will descend from His Throne ('Arsh) to His
Kursiy, and the Kursiy will be surrounded with seats of light on which
the Prophets will sit. These seats will be surrounded with footstools
of gold on which the martyrs will sit. The people of the chambers will
come down from the chambers and sit on sand hills of musk, and those
who sit on the sand hills will not think that those who sit on the
footstools and seats are any better off than them. Then the Owner of
Majesty and Honour will appear and say: 'Ask of Me.' They will say:
'We ask for Your good pleasure, O Lord.' He will say: 'It is because I
am pleased with you that you are in My Paradise, and you are
honoured.' Then He will say (again): 'Ask of Me.' They will say all
together: 'We ask for Your good pleasure.' He will ask them to testify
that He is pleased with them. Then He will say (once more): 'Ask of
Me,' and they will ask of Him until each one of them is finished. Then
He will grant them that which no eye has seen, no ear has heard, and
it has not crossed the mind of any human."
It was also narrated by Ibn Abi'd-Dunya inSifat al-Jannah(88) via
another isnaad; he added: "... there is nothing that they are more eager
for than Friday; the more they gaze more upon their Lord, the more
they will increase in honour."
Al-Mundhiri (may Allah have mercy on him) said:
It was narrated by Ibn Abi'd-Dunya and by at-Tabaraani inal-Awsatwith
two isnaads, one of which is jayyid qawiy. A shorter version was also
narrated by Abu Ya'la; the men of its isnaad are the men ofas-Saheeh.
And it was also narrated by al-Bazzaar.
End quote fromat-Targheeb wa't-Tarheeb, 4/311; classed as hasan by
al-Albaani inSaheeh at-Targheeb, 3761
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Ad-Daaraqutni narrated with a saheeh isnaad from Ibn al-Mubaarak:
al-Mas'oodi told us, from al-Minhaal ibn 'Amr, from Abu 'Ubaydah, from
'Abdullah ibn Mas'ood, who said: "Hasten to Jumu'ah, for verily Allah
will appear to the people of Paradise every Friday when they gather at
a sand hill of camphor, and their closeness to Him will be
commensurate with the degree to which they hastened to Jumu'ah in this
world." Then he listed a number of isnaads for it, then he said:
This that Ibn Mas'ood told us is something that he could only know
from a Prophet or from someone who took it from a Prophet. Thus it is
known that Ibn Mas'ood took it from the Prophet (blessings and peace
of Allah be upon him), and it is not possible for him to have taken it
from the People of the Book, for several reasons:
i. The Sahaabah were forbidden to believe the People of the
Book in what they told them. Hence it is impossible for Ibn Mas'ood
(may Allah be pleased with him) to have narrated for the purpose of
teaching, or as the basis for a ruling, something that the Jews told
him.
ii. Ibn Mas'ood (may Allah be pleased with him) in particular was
one of the strictest of the Sahaabah (may Allah be pleased with them)
in denouncing those who took things from the teachings of the People
of the Book.
iii. Jumu'ah (Friday) was enjoined only for us, and coming early to
Jumu'ah is only prescribed in our religion. Hence it is unlikely that
such a report could have been taken from the earlier Prophets, and it
is unlikely that the Jews would speak of such a virtue to this ummah,
when they characteristically concealed knowledge and were miserly with
it, and they were envious of this ummah.
End quote fromMajmoo' al-Fataawa, 6/403-405
Muslim (2833) narrated from Anas ibn Maalik that the Messenger of
Allah (blessings and peace of Allah be upon him) said: "In Paradise
there is a market to which they will come every Friday. Then the north
wind will blow and will blow on their faces and garments, and increase
them in beauty. Then they will return to their families having
increased in beauty and their families will say to them: By Allah, you
have increased in beauty, and they will say: By Allah, you too have
increased in beauty."
Shaykh al-Islam [Ibn Taymiyah] said:
It may be that this hadeeth is shorter than other hadeeths. The reason
for the increase in beauty is "seeing Allah, may He be exalted", and
all the joy that results from that. Based on that, it may be that the
believing women will see Allah in their homes in Paradise in such a
way that their beauty increases, if the reason for that is seeing
Allah, as is explained in other hadeeths...
... Once that is clear, then we say: In some of the other hadeeths
that give more details than this hadeeth it mentions seeing Allah on
Fridays, but there is nothing to connect it to Jumu'ah prayer in this
world. In the hadeeth of Abu Hurayrah it mentions the Friday
marketplace of Paradise, and in some of the hadeeths it says that on
Fridays in the hereafter they will sit with Allah, with the degree of
closeness to Him commensurate with the degree to which they hastened
to Jumu'ah in this world. There is no mention of seeing Him - as
mentioned above in the marfoo' hadeeth of Ibn Mas'ood. And in some
reports there is mention of both things [seeing and sitting] together;
these are the majority of the hadeeths.
End quote fromMajmoo' al-Fataawa, 6/408-409
He also said:
Seeing Allah in the Hereafter in general is connected to the
congregational prayers. If it was prescribed for people in this world
to gather to remember Allah, converse with Him, and find joy in
meeting Him in prayer every Friday, then in the Hereafter they will be
allocated a meeting every Friday to converse with Him, see Him and
find joy in meeting Him.
If the Sunnah stated that the women should be enjoined to go out on
'Eid, even those who remained in seclusion and those who were
menstruating, and at the time of the Messenger of Allah (blessings and
peace of Allah be upon him) most of the women went out on the Eid,
their Eid in the Hereafter will include seeing Him, commensurate with
their Eid in this world.
End quote fromMajmoo' al-Fataawa, 6/420
Thirdly:
The idea that the people of Paradise will see their Lord, may He be
glorified, every Friday does not mean that they will not see Him at
other times. The people of Paradise will enjoy various delights, and
the greatest bliss is to see the Lord, may He be exalted, in Paradise.
Just as they will vary in terms of the physical delights of Paradise,
they will also vary in terms of intangible bliss.
But affirming or denying the idea of seeing Him every day depends on a
sound report from the Prophet (blessings and peace of Allah be upon
him) to that effect, and no such report has reached us as far as we
know.
Shaykh al-Albaani (may Allah have mercy on him) said:
The believers will see their Lord every Friday; as for every hour or
every moment, we have no knowledge concerning that.
End quote fromDuroos Mufraghah li'sh-Shaykh al-Albaani(43/3)
And Allah knows best.